Greece. “The horse was strongly associated with Poseidon, a 198. This is noted by Waarsenburg 1995; and Mastrocinque 1991, p. dark and marginal god, a god of the frightening sea and 78. destructive earthquake. According to myth and cultic tradition, 199. Verucchio (Rimini), Lippi Necropolis, Tomb 27, inv. 11392: P. von Medusa and Erinys (or Demeter-Erinys) each assumed the Eles, entry for no. 395, in Bartoloni et al. 2000, p. 295; Verucchio shape of a mare to become the consort of Poseidon, and 1994, p. 161, n. 553, pl. LXI. See also Franchi Dell’Orto 1999, pp. subsequently bore him the foals Pegasus and Areion.… From 91–92. Homer onwards, [Erinys and Medusa] represent the grim, horrific and threatening aspects of the chthonic world”: 200. Nude and partially clothed humans (with primary and Johnston 1995, pp. 375–76, nn. 36–38. An amber horse may secondary sex characteristics exposed) were potent signs of have worked as a danger-averting object. sexuality, both promoting fecundity and controlling 192. On the Orientalizing phenomenon in Italy, see D. Ridgway, conception, but such pieces also would have encompassed “The Orientalizing Phenomenon in Campania: Sources and powerful apotropaic, guardian, and positive-attraction forces. Manifestations,” in Prayon and Röllig 2000, which takes the For “fertility” gestures, see P. Demargne, La Crete dè dalique:́ phenomenon far beyond Campania. Ridgway’s term medleyis Études sur les origines d’une renaissance (Paris, 1947), pp. 38–39; useful in describing sources of Orientalizing art. Also apt is his Haynes 1985, p. 253, no. 21; Waarsenburg 1995, pp. 433–34, assessment of the term Phoenician: “We cannot simply call the (with additional bibl. and pertinent comparanda, including orientalia (and Orientals) in question ‘Phoenician’ e basta.” The ivory and bucchero caryatid supports of ritual vessels). For the term encompasses considerable diversity; as coined by the relevant caryatids, see H. Salskov Roberts, “Some Observations Greeks, it was used to describe Bronze Age Canaanites, Iron on Etruscan Bowls with Supports in the Shape of Caryatids or Age Phoenicians, and Punic Carthaginians. See also I. J. Winter, Adorned by Reliefs,” Acta Hyperborea 1 (1988): 69–80. “Homer’s Phoenicians: History, Ethnography, or Literary Demargne, on the basis of the Cretan material, distinguishes Trope? (A Perspective on Early Orientalism),” in Carter and nine types of pudical gestures (and their predecessors). For Morris 1995, pp. 247–72. Compare Lapatin 2001, p. 38, n. 3, who this Orientalizing material, the gestures may be read as they concludes that the terms Phoenician and North Syrian are useful may have been in Egypt: the pose or gesture is a “still.” As and readily understood stylistic labels, despite their Wilkinson 1994 explains, a figure’s gesture may be the visual inaccuracies and problems. recording of the most characteristic movement within a sequence of movements. The image thus registers the most 193. Poggio alla Guardia Necropolis, Tomb 7. Haynes 2000, p. 15, memorable or significant movement or gesture in a sequence. cites the burial as indicating early connections with the Near 201. Florence, Museo Archeologico Nazionale 7815. East. 194. Waarsenburg 1995, p. 428. The birds are waterfowl, often 202. This fish pendant is close to the Egyptian lates amulet type, an ducks, represented as if afloat. See S. Bianco (with bibl.) in emblem of the goddess Neith, one of the four great Magie d’ambra 2005; and Franchi Dell’Orto 1999. An eighth- protectresses of the dead. century necklace of bulla-shaped bronze pendants inset with 203. Haynes 2000, p. 100, queries the identity of the figure between convex pieces of amber and with sleeping ducks above and the legs of the seated woman—is it a child or a monkey? It below (mirrored compositionally) is an important early Italian must represent a birthing scene, the throne a birthing chair, object that associates amber, the sun, and ducks. the head that of an infant human. For the tiny birthing amber, 195. For a recent consideration of the pair of tombs, see J. B. see also Waarsenburg 1995, p. 429; von Hase 1984 (in n. 190, Connelly, Portrait of a Priestess: Women and Ritual in Ancient above), p. 274; Massaro 1943, p. 46; I. Falchi, Vetulonia e la sua Greece (Princeton, 2007), p. 224. For the larger discussion of necropoli antichissima (Florence, 1891), p. 101, pl. 7.4; and L. precious materials and grave gifts in death, ceremony, and Pernier, “Vetulonia: Il circolo del monile d’argento e il circolo burial, sources consulted include C. Sourvinou-Inwood, dei lebeti di bronzo,” NSc 22 (1913): 425–37. “Reading” Greek Death: To the End of the Classical Period (Oxford, 204. Bes was closely associated with Hathor, as was the related 1995); S. Campbell and A. Green, eds., The Archaeology of Death dwarf-god Pataikos-Ptah. Although dwarf figures were in the Ancient Near East (Oxford, 1995); M. Parker Pearson, The associated with a number of gods, they were commonly linked Archaeology of Death and Burial (Gloustershire, 1999); and D. with Bes, often called simply “the dwarf.” V. Dasen, “Pataikos,” Bolger, Gender in Ancient Cyprus (Lanham, MA, 2003). Iconography of Deities and Demons (in n. 190, above), p. 1, 196. A. Bammer, “Kosmologische Aspekte der Artemisionfunde,” in summarizes: “The term pataikos is first used by Herodotus Der Kosmos der Artemis von Ephesos, Sonderschriften des (Historiae 3.37) to describe representations of the god Ptah in Österreichischen Archäologischen Instituts 37, ed. U. Muss the form of a dwarf equated with Hephaistos,” and “it remains (Vienna, 2001), pp. 11–26. unclear whether [pataikoi] depict various forms of one and the same god, or a group of dwarf gods, as with Bes.” Connected 197. Also mentioned by Mastrocinque 1991, p. 68. with solar and rejuvenating symbolism, they were regarded as a solar hypostasis, embodying the morning form of the sun- Early Iron Age, Orientalizing 65